Giyorokaywa No. 2 (Pwaka Kayga’u). “There on Muruwa, I arise, I stand up! Iwa, Sewatupa, at the head—I rumble, I disperse. Kasabwaybwayreta, Namedili, Toburitolu, Tobwebweso, Tauva’u, Bo’abwa’u, Rasarasa. They are lost, they disappear.” This beginning, full of archaic expressions, implicit meanings and allusions and personal names, is very obscure. The first words refer probably to the head-quarters of sorcery; Muruwa (or Murua—Woodlark Island), Iwa, Sewatupa. The long list of personal names following afterwards contains some mythical ones, like Kasabwaybwayreta, and some others, which I cannot explain, though the words Tobwebweso, Tauva’u, and Bo’abwa’u suggest that this is a list in which some sorcerers’ names figure. As a rule, in such spells, a list of names signifies that all those who have used and handed down this formula, are enumerated. In some cases the people mentioned are frankly mythical heroes. Sometimes a few mythical names are chanted, and then comes a string of actual people, forming a sort of pedigree of the spell. If these in this spell are ancestor names they all refer to mythical personalities, and not to real ancestors.2 The last words contained an expression typical of the *kayga’u*. Then comes the middle part. “I arise, I escape from *bara’u*; I arise, I escape from *yoyova*. I arise, I escape from *mulukwausi*. I arise, I escape from *bowo’u*, etc.,” repeating the leading words “I arise, I escape from—” with the words used to describe the flying witches in the various surrounding districts. Thus the word *bara’u* comes from Muyuwa (Woodlark Island), where it describes the sorceress, and not, as in other Massim districts, a male sorcerer. The words *yoyova, mulukwausi* need no explanation. *Bowo’u* is an Amphlettan word. Words from Dobu, Tubetube, etc., follow. Then the whole period is repeated, adding ‘eyes of’ in the middle of each phrase, so that it runs: “I arise, I escape from the eyes of the *bara’u*. I arise, I escape from the eyes of the *yoyova*, etc.” The leading words, ‘I arise, I escape from’ are then replaced by: ‘They wander astray,’ which, again, make way to ‘the sea is cleared off.’ This whole middle part of the spell is clear, and needs no commentary. Then comes the concluding period (*dogina*): “I am a *manuderi* (small bird), I am a *kidikidi* (small sea bird), I am a floating log, I am a piece of sea-weed; I shall produce mist till it encloses all, I shall befog, I shall shut off with fog. Mist, enveloped in mist, dissolving in mist am I. Clear is the sea, (the *mulukwausi* are) straying in mist.” This part also needs no special commentary.
This is again a long spell of the giyorokaywa type, that is, directed against the mulukwausi, and in this the spell is consistent, for the mulukwausi alone are invoked in the middle period.
After the spell has been chanted into the lime pot, this is well stoppered, and not opened till the end of the journey. It must be noted that these two giyorokaywa spells have been spoken by our toliwaga in the village or on Muwa beach, and in day time. For, as said above, it is a taboo to utter them